The enfranchisement by grace.
The Law, by exhibiting the heinousness of sin and its awful consequences, was the occasion of the introduction of the gospel and of the victories of God's grace. If, then, where sin abounds, grace much more abounds, some sophistical reasoner may propose to continue in sin. It is against this wretched argument that the apostle appeals in the language of the text. "Sin shall not have dominion over you; for ye are not under law, but under grace." The very fact which was adduced by some as an excuse for sin is shown to be the chief reason for freedom from sin.
I. SIN HAS HAD, AND HAS, MASTERY OVER MEN. Sinners are under the rule and bondage of a tyrannical and wicked lord. Turning away in a rebellious spirit from their rightful King and Ruler, they have submitted themselves to the usurper's sway. Sin takes possession of their affections, their judgment, and their will.
II. UNDER THE LAW, MEN WERE COMMONLY AND HABITUALLY UNDER THE MASTERY OF SIN. By the Law, the apostle means chiefly the Jewish Law; yet not this exclusively; for it appears that the unwritten law generally is intended in the argument of the Epistle. They were "under the Law" who lived under legal ordinances and sanctions, and who, in theory at all events, acknowledged its claim. Sin to them was transgression, and the motive for avoiding transgression was the fear of penalty to be inflicted by the Lawgiver and Judge. Now, it is urged that those under the Law were in very many cases the slaves of sin; for the Law entered that the offence might abound. History, sacred and profane, bears out these assertions. The standard of morality by which men judged themselves was low, and even to this they did not generally approach, much less attain. This was so with the Jews, and more conspicuously with the Gentiles.
III. IT IS THE EFFECT OF THE DISPENSATION OF GRACE TO SET MEN FREE FROM THE MASTERY OF SIN.
1. What is it to be "under grace"? It is voluntarily and consciously to receive the free favour of God bestowed through Jesus Christ upon all who believe. It is to participate in the new and distinctively Christian righteousness. It is in the exercise of faith to be brought into harmony with God's government and purposes. It is to come under the influence of a new, Divine, and powerful motive, furnished by the infinite love and clemency of God.
2. How does being "under grace" set and keep a man free from sin? The apostle explains the process by employing three figures. According to the first, by baptism, the initiative act of faith and consecration, the Christian is joined to his Saviour in his death upon the cross, and, thus being united to an almighty Saviour, must consequently rise in the likeness of his resurrection to a new and holy life. According to the second, the Christian, forsaking the service of sin, yields himself by faith to the service of Christ, and is therefore bound to fulfil the obligations which he has undertaken. The third figure represents his state under the Law as abolished by faith in Christ, just as a woman is released from her husband by his death; fidelity to Christ's service and law are as binding upon the Christian as is fidelity to her second husband on the part of the newly married woman. Duty and love combine to render the obligation to holiness stringent and effective.
IV. THE POWER OF GRACE EXCEEDS THE POWER OF THE LAW. In explaining how this is we may observe:
1. The principles appealed to are higher; love and gratitude are higher than fear and interest.
2. The aid afforded is greater; it is the aid of the Holy Spirit of God.
3. The example set before the Christian is more stimulating and inspiring.
4. The prospects presented are more alluring and glorious.